AL-FARABI

(870-950)
 LIFE AND WORKS
o Abu Nasr Al-Farabi
o Born in AH 257/870 AD, at Turk – Al Wasij
o Studied in Baghdad.
o Proficient in Arabic language, spoke more than 70 languages.
o Expositor of Aristotle’s logic, called Al-Mu’al-lim Al-thani – second Aristotle.
o He synthesized Platoism, Aristotlism & Sufism.
o Became patron of Hamdanid Ruler – Sayf Al-Dawla in Alepo
o He was killed on road from Damascus to Ascalon 339Ah (Bachelor).
o Expert in philosophy, logic & music.
o Book: Kitab Al-Madina Al-Fadila (The virtuous city), derived from “Republic”.
o Risala fi’l Aql (Epistle on intellect)
o Kitab al Huruf (the book of letters)
o Kitab-ul-Akhlaq (commentary on Aristotle’s Nicomacheon Ethics)
o Summary of Plato’s Laws.
o A philosopher, logician & musician and a major political scientist.
 METAPHYSICS
o Al-Farabi was founder of Arab Neo-Platonism
o He tried to demonstrate basic agreement between Aristotle & Plato on creation of
world, the survival of soul & reward, punishment in afterlife.
o Neo-Platonic element in “Doctrine of emanation” deployed in Farabi’s
“hierarchy of being.”
o At top of hierarchy is Divine Being called First being from this emanates Second
Being, first intellect, like God it is immaterial substance.
o A total of ten intellects emanate from First being.
o First Intellect comprehends God.
o Tenth intellect constitutes bridge between heavenly & terrestrial worlds.
o Tenth intellect is active intellect, responsible for actualizing potentiality for
thought in man’s intellect.
o Al-Farabi said that at top of hierarchy is Deity.
o Philosopher god, not act directly but much is delegated to active intellect.
o Farabi is founder of Arab Neo-Platonism.
 POLITICAL PHILOSOPHY IN
(MADINA-AL-FADILA) A PLATONIC THEME

o Madina Al-Fadila:
 Description of first cause and emanation of the second form
the first in Madina-Al-Fadila.
 His idea of Ruler is akin to Plato’s classical Philosopher king.
 He gives political division of world that there are three types
of societies. He graded these as per their size.
o IDEAL VIRTUOS City,
• where pursuit of goodness, happiness &
virtue. <Madina Al-Fadila>.
 POLITICAL PHILOSOPHY IN
(MADINA-AL-FADILA) A PLATONIC THEME

o Heart of his philosophy – concept of happiness

 Virtuous society: Al-Ijtimal al-Fadila where people co-operate to gain
happiness.
 Virtuous city: Madina al-Fadila
 Virtuous World: Ma’mura al-Fadila, when all its nations collaborate to
achieve happiness.
 Human goal is the development of rational faculty.
 It is responsibility of Rais/Rule to assign each one relative task.
 In a stable state/society, Virtuous and happy life can be achieved.
 POLITICAL PHILOSOPHY IN
(MADINA-AL-FADILA) A PLATONIC THEME
o Characteristics of virtuous regime
 Non Hereditary
 Non Monarchical A virtuous regime can
be distinguished from
 No Aristocratic other regimes because
 More Virtuous of happiness & virtue.
 Less Virtuous

o Characteristic of Rais/Rulers
 Sound health
 Intelligent & receptive minded
 Courage & devotion for justice & no greed.
 Devotion for Education, learning & knowledge.
 Orator & strong arguments
 Virtuous & truthfulness.
 Where no virtuous Regime, there be four types of Regimes. Resultantly:
Chaos, unrest, unhappiness, competition for Authority.
 POLITICAL PHILOSOPHY IN
(MADINA-AL-FADILA) A PLATONIC THEME

o His four types of corrupt city

 Madina-Al-Jahiliyya (Ignorant city)
 Madina-al-Fasiqa (Dissolute city)
 Madina al-Mubaddala (Turncoat city)
 Madina al-Dalla (Straying city)

o Idea of man
 Man’s power can be analyzed into power of reason, power
of thinking, power of feeling, power of contention.
 Power of reason teaches to distinguish what is good or evil.
 CONCLUSION
 Neo-Platonism

Platoism, Aristotalism and Sufism